[DRS]≫ Libro Gratis Damaged Goods New Perspectives on Christian Purity edition by Dianna Anderson Religion Spirituality eBooks

Damaged Goods New Perspectives on Christian Purity edition by Dianna Anderson Religion Spirituality eBooks

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Dianna Anderson offers a fresh approach to the purity conversation, one that opens a new dialogue with the most influential Christian authors of her generation.

Damaged Goods New Perspectives on Christian Purity edition by Dianna Anderson Religion Spirituality eBooks

Damaged Goods is thought provoking book. Having just finished it, I recommended that my wife read it and when she gets done for our 15 year old daughter to read it.

Dianna E Anderson book is about how one's faith and one's sexuality can both be positive. She discusses the purity moment, modesty culture and the quiverful movement.

I grew up near the same town as Dianna, but a generation before her. We have never met but we both are/were in the same denomination. When I was growing up the purity moment was not a big deal in my church but I have watched it grow over the years. I have also watch people leave the Church and Christianity because they were treated with shame instead of Love, judgment instead of acceptance, in others words, they have left because they didn't see Christ in the Christians they know.

Dianna addresses many of these issues and the damage they can do to people. She tackles the issue with an open and honest approach.

I would strongly recommend this book to anyone who has been hurt or dealing with shame, I would recommend it to any parents. I would recommend it for anyone in the purity moment. I would recommend the book to any virgin, and any non-virgin.

There is much in this book that would be benefit for churches and Christians to discuss.

One of Dianna strong suits is her willingness to share honestly of her own life. Her struggles, growth,and healing are out in the open. She is also upfront about the importance for people to read the bible and make their own decisions, and what is right for her may not be right for you. This honesty may actually turn some people off, she also uses a lot of feminist language which might turn some people off. If you think you are one of those people, then I would strongly recommend that you read the book. As you read the book, look past the language and look at the message. While you might not agree with everything she says, there is much that needs to be heard. The Church needs to have honest conversations about how to Love people. The angry, judgmental voices are often the loudest voices, even when they are a minority. They are also the most destructive voices.

The book does a good job of looking at the historical context of Bible verses and church traditions. She shows how many of what people think of as traditionally church and marriage values are actually fairly recent changes. Instead of focusing on a few clobber verses, she looks at sexuality through the greatest commandments, Love God, and Love your neighbor.

One of the reviewers admits she never read the book and never will, yet she felt she could judge Dianna and her book. This type of willingness to condemn and judge without making any attempt to know her is a perfect example of what the book talks about. That attitude of judgment is also goes against what bible talks about in Mathew 7:1, Luke 6:37,41, John 8:7, Romans 2:1 etc.

Dianna takes her faith seriously, and is strong enough in her faith to ask hard questions. I want to end with a quote from her book “... the most important commandment of all: loving one's neighbor. In these discussion and in these life experiences, grace rather than shame needs to be the rule of the day. This is how we live out a Christian life and move into a healthily sexuality--we love our neighbor as we love ourselves: we create a world in which our neighbor can speak openly and fearlessly about their life and their experiences.....Loving our neighbor means dropping our judgment at the door. It means taking peoples whole lives into account. And it means learning to love through grace and mercy, not through shame masked as truth-telling.”

Update 12/15/15 After I readed the book I lost it before my daughter could read it. After spending months hoping it would turn up, I am now going to buy a 2nd copy to give to her for Christmas. I tend to be on the cheap side and never buy a book twice. So this should give you a hint of how I feel about the book.

Product details File Size 1090 KB Print Length 203 pages Publisher Jericho Books (February 10, 2015) Publication Date February 10, 2015 Language English ASIN B00QQPK2FG

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Damaged Goods New Perspectives on Christian Purity edition by Dianna Anderson Religion Spirituality eBooks Reviews

As someone who grew up in the purity movement, it was freeing and hope-giving to read Dianna's thoughts and perspectives and experience. I'm glad this book was written and hope people will read and consider the ideas within it. . . That our God is a God of compassion and not shame, that a life-giving and healthy Christian ethic on sexuality isn't defined by whether or not sex happens n the marriage bed but whether we approach it with compassion, honesty, and justice, seeing the image of God in our partner. While I certainly find myself in this perspective, I wish this book was a little less angry toward the purity movement, as I think that some won't get the message because of this theme throughout the book. More exposition of the scriptures could also be useful--although Dianna encourages people to do this themselves! Overall, glad I read this and will recommend to others!
I used a quote from Dianna Anderson's important work as the title of this review because I think it best encapsulates the core message of this book. But it works so well because, like the scriptures that serve as the foundation for all her writing, here and elsewhere, it can be understood to mean different things depending upon your viewpoint or interpretive frame. And after all, this book is very much about interpretive frames.
Damaged Goods is not an easy book to categorize. It is at times a very personal and brutally honest memoir of one woman's life, particularly in terms of her own sexuality, her life growing up in the Evangelical culture of the last three decades, and how Evangelicalism's embrace of purity culture impacted her and others as they tried to live faithful Christian lives at the same time that they matured and had to deal with their sexuality as they grew from girls to women. Anderson tells us about her own experiences, including her eventual realization that her own sexual orientation was that of bisexuality. But she also interviewed a lot of other women in researching this book. She tells us some of their stories, and sometimes lets them speak for themselves by quoting them. If these stories don't tug at your heart, you don't have one.
But Damaged Goods is also about history writ large, at least over the last couple of hundred years, as that history impinges on our experience of human sexuality. Anderson is right to point out something that not enough people understand the real “sexual revolution” began much earlier than the 1960s, and occurred in the wake of the Industrial Revolution. As she correctly notes, the nuclear family that only really came into its present form in the 1950s was something completely new, not the “traditional family” at all. In the same way, she notes the emergence of the idea of adolescence as a stage in human maturation from infancy into adulthood, also a modern development. So the sexual revolution that began in the earliest part of the twentieth century was the background against which purity culture developed much later. And Anderson rightly connects purity culture to racism, and shows how it treats women of culture quite differently than white women.
But Damaged Goods does something else that makes this not only a personal book, but also a powerful one. Throughout this book, from time to time, Anderson directly engages with readers who, because they grew up in a church and/or culture with toxic views of sexuality, especially female sexuality, think of themselves as “damaged goods.”
The bulk of the book is concerned with the purity culture movement that emerged out of (mostly American) Evangelicalism and the toxic influence it has had on individuals and on the wider culture. Anderson helps us to understand this partly, as I noted earlier, through telling her own and other womens' stories. But she also does it by telling us about the people who created and in many ways institutionalized purity culture over the last couple of decades. As to the larger backdrop of Evangelicalism, Anderson points to key figures such as Jerry Falwell and James Dobson, among others. As to purity culture more specifically, readers learn about Douglas Wilson, Joshua Harris and his brothers, Suzy Eibel, and co-authors Justin Luckadoo and Hayley DiMarco, among others. I already knew about Quiverful theology—I grew up though am no longer Catholic, so no alien concept there—and purity balls, but I had never heard of the Secret Keeper Girl Ministry, or the idea of being a “Barlow Girl.” Anderson clued me into something else I also didn't know. She highlights just how deeply Evangelical organizations have influenced abstinence-only sex education in the United States, which is effectively in many districts the only kind of sex education provided. However, according to Anderson, there is so little oversight of this area of education that many school districts get away with using explicitly religious, Evangelical-created curricula.
Some readers of this review will note that I usually capitalize “Evangelical” and “Evangelicalism.” I do so to differentiate two very different uses of those terms. “Evangelicals” include people like Jerry Falwell, James Dobson, John Piper and others who were or are part of churches and political movements who follow a decidedly and self-proclaimed Fundamentalist Christianity. Dianna Anderson and others who characterize themselves as “evangelicals” believe in very different theologies from Evangelicals, and usually profess very different social and cultural beliefs as well.
Damaged Goods received some scathingly negative reviews from almost the moment it came out, many of them, of course, written by people—Evangelicals—who had not read it, but felt entitled and compelled to denounce it in the strongest possible terms they could. And its easy to see why. Anderson completely rejects the idea of “damaged goods,” and denounces the “lie” that our worth stems from we do, or more importantly don't do, with our genitals. Not only that, she makes at least part of her case in the only way that many Evangelicals will take seriously. She titles her third chapter “Let's Get Biblical Sex in Scripture.” Basing her argument in both the old and new testaments, Anderson lays a foundation for arguments she makes elsewhere in the book for, among other things the importance of approaching sexuality with intention; the need for mutuality and egalitarianism in relationships; the need for women to understand their own bodies much better, and to make informed, mature choices about how they live in those bodies; and the need to get rid of shame as a factor in how we approach sexuality.
Anderson gives two very powerful examples among others of just how toxic the imagery of damaged goods can be. She relates the very moving testimony of Elizabeth Smart about her experiences during her captivity and abuse, and how, as the result of her earlier indoctrination into purity culture, after being raped at fourteen, she felt as worthless as a piece of chewed up bubble gum. She also relates a story from one of her informants about how a Baptist minister made much the same point by passing a rose around the congregation while he gave his sermon, and then making the point that a girl that did not keep herself pure would seem just as unappealing as that rose did after it had circulated around the room. Elizabeth Smart and Anderson's anonymous informants provide dramatic and powerful testimony about the real-life consequences of these images and analogies.
I found the seventh chapter, “Your Body, Your Choices,” to be particularly powerful because it reveals a lot about the problems with Evangelicalism's purity culture. Chapter subheadings hit some of the highlights that I think lots of Evangelicals and evangelicals both need to think about. They include churches are a community, but your body is not community property; my body, a stumbling block to Christian men; a lady in the street and a freak in bed; modesty is for thin women; modesty is for white women; and modesty is for able-bodied women.
Chapter Twelve, “Only You Can Define Your Sexuality,” is to me another very important chapter. It begins with some more very honest self-disclosure concerning her own bisexuality. From there it explores something that we now know to be absolutely true gender and sexuality are not fixed states, nice and neat either/or “orientations.” Put another way, Anderson rightly points out something purity culture rejects many people exist in a non-binary sexual orientation. As Anderson puts it in another subheading sexuality is fluid and complex. Amen to that! But beyond the psychological or biological issues she discusses, she also calls for churches to create safe spaces in which everyone across the LGTBQ spectrum can find not just safe spaces, but real community. And she concludes the chapter with a good discussion of what the above means for an individual's personal sexual ethics.
Dianna Anderson makes a very strong case for her viewpoint, grounded in scripture, history, psychology, sociology and allied disciplines. And she does not hesitate to state openly and unambiguously that as she sees it, a healthy and even scriptural sexuality may include not only bisexuality and same-gender attraction, but also polyamory as well. Clearly, not everyone will agree with this. But anyone who dismisses what she has to say out of hand is probably not engaging either the topic or her arguments very deeply.
Chapter Thirteen, “Sex Without Shame,” begins with more of Anderson's own story and then proceeds to lay out a path and a process toward a healthy sexuality. Just a few of the chapter subheadings include the toxicity of shame; recovering from shame; mutual pleasure and mutual consent; you are whole; and lastly, loving thy neighbor. Anderson explains why shame has to go. As I can say about every part of the book there is a lot of good material here.
In the epilogue, Anderson lays out two life principles and what they mean for her. Her principles are to always be questioning, and that doubt is okay. Based on those, she counsels her readers to embrace the messiness of life, and to know that they are loved. Amen to that, too.
I am always interested to see the literary references writers bring into their books. I love that near the beginning of the book Anderson quoted from a poem by Gerard Manley Hopkins, and then at the end of it, another poem from Alfred, Lord Tennyson.
Purely out of selfish reasons, and my own training as a historian, I could wish for more and longer notes, though I realize that wouldn't work for most other people. But I do very much appreciate that in addition to the footnotes/endnotes, Anderson included a number of special notes in which she defined, clarified, or explained certain terms or statements. They can easily be followed as links, but they are also helpfully located at the end of the book, right after the notes. I read parts of Damaged Goods on my itself, and part of it using the app on my laptop in Windows 8. I found it quite easy to use on both devices.
As someone who has been involved in publishing, I realize most authors have very little to no input on book covers and dust jackets, and I have no idea how much input Anderson had on her book's cover. I have to say, however, that in my humble opinion, Damaged Goods deserves, among many others, an award for one of the most visually engaging, cleverest covers I have seen in many a year.
I am a big fan of Dianna Anderson's blog, so I pre-ordered this book for my , and I'm very glad that I did. This book was written by a woman, and she writes mostly about the experiences of women, and when she addresses her readers directly, it is most often her women readers. I reiterate that this is an important book, and I hope that somehow it makes its way into the hands of lots of women who have suffered and continue to suffer because of Evangelicalism's purity culture, and to those who are trying to help those women come to grips with the toxic elements of that culture. But Anderson clearly wants men to read this book too; when she calls for churches to create safe spaces for everyone, that is clearly addressed to men as well as women.
Its easy to make jokes about the race, class, and gender fixations of “political correctness,” and lots of Evangelicals will quickly and thoughtlessly assign Dianna Anderson and her book Damaged Goods to that dustbin. I am quite sure that many Evangelicals won't even concede that her critique comes from within Christianity, and feel very superior about themselves in doing so. And its equally easy for those of us on the progressive side of politics and theology to think that Jesus was talking about THOSE people when he told the parable about the speck and the beam. But Jesus was talking about ALL OF US, especially those of us with more rather than less power, and that includes most men, irrespective of their race or class. Yes, race is a really big problem in this country, even if white people just can't see it. And in the same way, white men especially but also men of color—even good, well-meaning, really-trying-hard progressive, evangelical, feminist, egalitarian etc., etc. men—often just can't see it when they aren't treating women the way they think they should and even know they should. That's why men need this book as much as women. Because its also about gender! And since we men are responsible for so much of the toxicity about gender in our culture, institutionally and individually, we need to read this book just as much as many women do. We just need to read it differently.
The one drawback to getting this on my is that I can't really lend it out as I would like to. I may have to buy a paperback copy just so I that CAN lend it out. Its message needs to get out. Getting this book into the hands, minds and hearts of the right women and men also could literally save lives, and transform lives too.
We are all, of course, damaged in different ways physically, psychologically, emotionally, socially, you name it. Its a fact of life. We see it very easily in others, if not always in ourselves.
But Dianna Anderson reminds us that in one important way, we are not damaged, and we are certainly not goods.
Not in God's eyes.
“God's children are never 'damaged goods'.”
Damaged Goods is thought provoking book. Having just finished it, I recommended that my wife read it and when she gets done for our 15 year old daughter to read it.

Dianna E Anderson book is about how one's faith and one's sexuality can both be positive. She discusses the purity moment, modesty culture and the quiverful movement.

I grew up near the same town as Dianna, but a generation before her. We have never met but we both are/were in the same denomination. When I was growing up the purity moment was not a big deal in my church but I have watched it grow over the years. I have also watch people leave the Church and Christianity because they were treated with shame instead of Love, judgment instead of acceptance, in others words, they have left because they didn't see Christ in the Christians they know.

Dianna addresses many of these issues and the damage they can do to people. She tackles the issue with an open and honest approach.

I would strongly recommend this book to anyone who has been hurt or dealing with shame, I would recommend it to any parents. I would recommend it for anyone in the purity moment. I would recommend the book to any virgin, and any non-virgin.

There is much in this book that would be benefit for churches and Christians to discuss.

One of Dianna strong suits is her willingness to share honestly of her own life. Her struggles, growth,and healing are out in the open. She is also upfront about the importance for people to read the bible and make their own decisions, and what is right for her may not be right for you. This honesty may actually turn some people off, she also uses a lot of feminist language which might turn some people off. If you think you are one of those people, then I would strongly recommend that you read the book. As you read the book, look past the language and look at the message. While you might not agree with everything she says, there is much that needs to be heard. The Church needs to have honest conversations about how to Love people. The angry, judgmental voices are often the loudest voices, even when they are a minority. They are also the most destructive voices.

The book does a good job of looking at the historical context of Bible verses and church traditions. She shows how many of what people think of as traditionally church and marriage values are actually fairly recent changes. Instead of focusing on a few clobber verses, she looks at sexuality through the greatest commandments, Love God, and Love your neighbor.

One of the reviewers admits she never read the book and never will, yet she felt she could judge Dianna and her book. This type of willingness to condemn and judge without making any attempt to know her is a perfect example of what the book talks about. That attitude of judgment is also goes against what bible talks about in Mathew 71, Luke 637,41, John 87, Romans 21 etc.

Dianna takes her faith seriously, and is strong enough in her faith to ask hard questions. I want to end with a quote from her book “... the most important commandment of all loving one's neighbor. In these discussion and in these life experiences, grace rather than shame needs to be the rule of the day. This is how we live out a Christian life and move into a healthily sexuality--we love our neighbor as we love ourselves we create a world in which our neighbor can speak openly and fearlessly about their life and their experiences.....Loving our neighbor means dropping our judgment at the door. It means taking peoples whole lives into account. And it means learning to love through grace and mercy, not through shame masked as truth-telling.”

Update 12/15/15 After I readed the book I lost it before my daughter could read it. After spending months hoping it would turn up, I am now going to buy a 2nd copy to give to her for Christmas. I tend to be on the cheap side and never buy a book twice. So this should give you a hint of how I feel about the book.